The Female Face of God in Auschwitz - A Yom HaShoah Address

In the run up to Yom Hashoah I look over my bookshelf and search desperately for something to help me articulate a religious relationship with this awful event in human history.

I’ve some great writers to turn to; 
There is the Warsaw Ghetto Rebbe, Reb Kalonymous Shapiro Epstein, who offered comfort to those in the Ghetto. I have great works written by survivors; Primo Levi, Eli Weisel and Viktor Frankl among them. These are brave thinkers who have wrestled with the awfulness of their personal experiences. 

There are those who were spared the worst of the horrors; Emil Fackenheim – who was ‘merely’ – and I use the word advisedly – held for three months concentration in the aftermath of Kristallnacht and Emanuel Levinas, ‘merely’ held, despite his Jewish status as a Prisoner of War, by the Nazis from 1940-45.

Then there are those whose bravery in engagement with this issue owes nothing to their personal narrative – Yitz Greenberg, Richard Rubenstein, and the list continues. Members of this community and others, who have heard me speak on the previous anniversaries of this sacred and awful day will know how much these writers and thinkers have inspired influenced, provoked and even at times comforted me.

But the thing that struck me, this year, was that all these thinkers, brave as they are – they are all men. I know, of course, I know of brilliant women who have written memoirs, spoken of their experiences, inspired and educated – and I salute them all – and particularly Hannah Lewis, who is here today. I know, of course of brilliant women historians, Lucy Davidowocz and Deborah Lipstadt among them who have documented with care and skill the horrors that took place. But when I look for a religious response to the Holocaust – and I’m a Rabbi and we are all at a Synagogue – I had to ask around for help.

And from a number of sources I was recommended to a book, a writer, and an approach to the Holocaust that I have found hugely powerful and inspiring, even on this dark day. With your permission, I would like to share it with you.

Dr Melissa Raphael teaches at the University of Gloucester and her most important work on the Holocaust, The Female Face of God in Auschwitz, was shortlisted for the Koret Jewish Book Awards. Raphael suggests that most of the time we - by which she means the male Jewish theologians who engage with the Holocaust – ask the wrong question. We ask the question, ‘where was God in the Holocaust?’ And what we should be asking is ‘Who was God in the Holocaust?’

The answers to the first question – the male question – where was God? - are fundamentally bleak. For Buber, God was in eclipse. For Weisel, God was hanging on the scaffold. For Rubenstein, God is dead. For untold numbers of those who survived or those who have come after the Holocaust asking the first question, where was God, results in a denial of any kind of God at all. If this could happen, so many of us have responded, then there is no God. There is no judge, there is no justice.

But Raphael’s point is that those bleak answers to that bleak question are predicated on the wrong notion of what God might be, they are predicated on a male notion of God that was the wrong notion to have in the first place.

Raphael goes about her investigation of God in Auschwitz very, it seems, inspired by Fackenheim’s work, To Mend the World. She starts by collecting stories, by collecting truths. She’s not interested in looking away, downplaying or belittling the awfulness of what happened in Auschwitz. But when she looks at the behaviour, in particular, of the women in that place of darkness and horror, she sees something remarkable. She sees acts of love.

In a review essay on Raphael’s work the Christian theologian, Christopher Pramuk records the following;

Raphael tells the story of a woman who, torn from her husband and children by SS guards immediately after arriving at the camp, falls weeping on the frozen ground “with the flaming crematoria before her,” when she suddenly feels two hands lay a garment around her shoulders. An old Frenchwoman had stepped forward, wrapping her in her own cloak, whispering [words of comfort] She recalls another now-iconic story of an old woman who is remembered “for holding in her arms a motherless 1-year-old child as she stood at the edge of the communal pit, about to be shot with the rest of her village by Nazi troops. The old woman sang to the child and tickled him under the chin until he laughed with joy. Then they were shot.”[1]

For Raphael these, and there are countless other, tales of tiny acts of kindness and comfort in the midst of awful tragedy, acts performed by men as well as women, non-Jews as well as Jews and even, it should be admitted, Germans as well. For Raphael there is something godly in these acts, and the god they define is a god of kindness, and bravery in the face of great contrary powers of chaos and cruelty. God is defined relationally – in relation to human beings. God is not some aloof distant deity lurking all-mighty behind an eclipsing shadow, but rather found and experienced in the most tiny of acts. God arises and is shaped by us, relationally.

It’s an important and fascinating way of reframing the entire theological endeavour. No longer are we to start with the classic propositions of a masculine-framed theology; God is the first cause, the unmoved mover and so on. But rather God is a dwelling of mercy and kindness in a fractured shattered world. God is created as women, and men, make themselves visible to one another as human beings –Levinas is a major influence. If one of the goals of the Nazi oppressors was to dehumanise Jews, strip us of our names, our clothes, our bodies, our lives even – we were to be turned into a factory output; instead Raphael recounts and records the acts of visibility of humans acting humanely.

Here is Raphael expressing this idea in her own words;

God could hardly find her way through the darkness—but the darkness was not her disappearance. However momentarily, the spark generated between the seeing and seen face was analogous to a Sabbath candle inviting God’s presence—Shekhinah—into Auschwitz. Even the most infinitesimal spark of light was enough to illuminate—if only momentarily—the grey face of the other and so refract God into the toppling world.[2]

As she says, ‘God, in Auschwitz, was knowable in the moment of being seen in the face of the seen other.’[3]

One of the most remarkable stories Raphael uses to make her case is a war-time diary, by the Dutch woman Etty Hillesum who was murdered in Auschwitz at the age of 29. Like Anne Frank her writings survived, but she is that much older, and her voice deserves to be heard far more than is the case.

Two weeks before her arrest and deportation, Hillesum wrote the following,

Sunday morning prayer. “Dear God, these are anxious times. Tonight for the first time I lay in the dark with burning eyes as scene after scene of human suffering passed before me. I shall promise You one thing, God, just one very small thing: I shall never burden my today with cares about my tomorrow, although that takes some practice. Each day is sufficient unto itself. I shall try to help You, God, to stop my strength ebbing away, though I cannot vouch for it in advance. But one thing is becoming increasingly clear to me: that You cannot help us, that we must help You to help ourselves. And that is all we can manage these days and also all that really matters: that we safeguard that little piece of You, God, in ourselves. And perhaps in others as well. . . . You cannot help us, but we must help You and defend Your dwelling place inside us to the last.”

Let me do that last sentence again, ‘You cannot help us, but we must help You and defend Your dwelling place inside us to the last.’

Raphael isn’t interested in the classic games of theodicy – justifying God’s omnipotence and beneficence. Like Rubenstein and Fackenheim, she thinks there is simply no point in such (male?) pursuits. Rather she wants us to think of a God that only exists as we help God. We become partners. Abraham Joshua Heschel, who considered himself a brand that escaped the fire of the Holocaust when he escaped Nazi Germany, spoke of "God in Search of Man." Raphael articulates a God who is formed by the response of Woman – and man.

For Raphael, the God to whom Hillesum prays “is a God who does not rescue the lives of the victims, but one who sustains the sufferers in their struggle to maintain, as long as possible, a life of dignity and self-respect.”[4]

Hilllesum’s last known writings were scribbled on a postcard thrown from the train that delivered her from some awful staging post to an even more awful Auschwitz. ‘We left the camp singing’ she wrote. She wasn’t stupid. She knew. But she still sung. Adorno – another man – who said that could be no more poetry after Auschwitz is proved wrong by a poet who sung her way into Auschwitz.

As Raphael puts it;

Even more than her diary, this textual fragment that is delivered to us over on the “safe” other side of the Holocaust, is the means by which Hillesum sends the ineradicable humanity of that “we” back to us. As the Torah does for God, Hillesum’s text—her inked words on paper—establish both her eternal presence and, as a surrogate for presence, her absence. Essentially, if not materially, her presence, like her postcard, will forever flutter toward us like a butterfly on the fresh breeze of a Dutch field in early autumn somewhere near Westerbork. And it is when the theologian kneels in the grass to retrieve that card that history and theology begin to unite—a process already underway in Hillesum’s own writing.

It’s not over. The Holocaust was awful. We stand today mourning. But God isn’t gone. I’m not sure I believe in the God that could ever be gone. Rather, God is there in the acts of kindness done by one human to another, in the face of the evil. God is formed by our witnessing that human beings are creatures of decency and kindness. The power of evil is overwhelmed when we stand and celebrate such acts, even through our tears.

Shlomo Carlebach tells a story of meeting a road sweeper on the streets of Tel Aviv with the tattoo of a camp survivor on his arm. He pleads with the man to tell him where he came from before the horrors of the Holocaust, and the man admits to having studied with the man who became the Rabbi of the Warsaw Ghetto - the Piasescna Rebbe, the Rabbi I first spoke of at the beginning of this talk. What did he tell you? Carlebach wants to know, what was the Torah taught by such a pivotally important person? Simply this, the man replies,’ The most important thing is to do something kind for another human being.’ Even there. Even today. And in this way, we not only make the world kinder, but we also make the world a little more godly.

---

[1] https://ejournals.bc.edu/index.php/scjr/article/download/10144/8841/  I’m very grateful to Pramuk for his direction in allowing me access to this important work.

[2] P. 61

[3] P. 88

[4] P.117

Yom HaShoah - Holocaust and Authenticity

Want to talk about the Holocaust.

It's a lovely day, we have a lovely BM to celebrate, but still it's worth talking about the Holocaust, in the week of Yom HaShoah - the Day of Holocaust memory - in particular. For Jewish communities across the world this is way we emerge from the festival of our freedom - Passover. We celebrate being free and then, on the anniversary of the Warsaw Ghetto Uprising, we commemorate the worst act in our history, and the worst act in human history.

There is something spiritually powerful about locating a commemoration of the Holocaust in the week after Passover, almost as if to say - you were slaved, you are now free, but never forget how fragile that freedom is, how easily all the things we free Jews take for granted - the ability to practice our religion, the ability to walk down the streets knowing that the police are on our side, even the ability to inhale fresh air - were taken from us again, only a blink of the eye ago.

But the reason for the co-incidence of Passover and Yom HaShoah is both simpler and equally powerful. The date was chosen to commemorate the Warsaw Ghetto Uprising. Soon after their conquest of Poland the Nazis commanded Jews to concentrate in tiny ports of cities they once thrived in. Some four hundred thousand Jews were concentrated into a 3.3km2 area of Warsaw. To give you a sense of what that means; the London Borough of Camden is as half as numerous and seven times the size. And then the deportations started; 7,000 Jews a day were taken East, supposedly for resettlement. 

Actually they were taken to their death at Treblinka. In two months 300,000 Jews were, to use the jargon liquidated. When the Germans came into the Ghetto on the first day of Passover 1943 the remaining survivors, already sick, hungry and weakened, decided to fight. A week after the Passover they had their greatest success, but the Nazis simply regrouped and came back again, in larger number and with more powerful weaponry. The revolutionaries never had a chance at victory in anything like the generally held sense of the term. Their leader, Mordechai Anilewicz, knowing the end was coming committed suicide, rather than fall into the hands of the Nazis.

The Nazi commandant, Jurgen Stroop, held that some 71,000 Jews were killed or deported during the revolt. But does that mean the revolution failed.

On the afternoon of 19 April two boys climbed up on the roof of a building on the Muranowski Square and raised two flags, the red-and-white Polish flag and the blue-and-white banner of the ŻZW. These flags remained there, highly visible from the Warsaw streets, for four days. After the war, the Nzai commander charged with the overthrow of the revolt, Jurgen Stroop recalled:

" flags were of great political and moral importance. It reminded hundreds of thousands of the Polish cause, it excited them and unified the population of the General Government, but especially Jews and Poles. Flags and national colours are a means of combat exactly like a rapid-fire weapon, like thousands of such weapons. We all knew that  The Reichsfuehrer [Himmler] bellowed [at me] into the phone: 'Stroop, you must at all costs bring down those two flags!'"

What does it mean to have flown those flags. Does it, did it ever, mean anything in the face of simple, brutal, heinous, murder?

Does anything?

Does anything mean anything in the face of simple, brutal, heinous murder?

You can, if you spend too long in the annals of the Holocaust start to wonder, you can become more than a little depressed at the state of humanity.

The great C20 Rabbi, Abraham Joshua Heschel, who fled Berlin in 1938, once called racism 'a maximum of hatred for a minimum of reason.' Why are we, as a human race, still so unreasonable. Even today, even still.

Here's something I found just this year, it's a clandestine poster, produced in the Warsaw Ghetto by the ZOB - the Jewish Combat Organisation. It reads,  "All people are equal brothers; Brown, White, Black and Yellow. To separate peoples, colors, races – Is but an act of cheating!"

Why are we still cheating? it's enough to make you give up .... well give up on everything. What's the point?

All of this brings me to an intellectual hero of mine, Emil Fackenheim, another Jew who escaped the Nazis by the skin of his teeth, Fackenheim was arrested on Kristallnacht - the Night of Broken Glass in November 1938 and detained in Saccenhausen, but escaped to Scotland, and then Canada. He was an ordained Rabbi, but really a philosopher. He began his academic career as an expert on Kant and Hegel. But there was something about the Holocaust that gnawed away at his ability to do regular scholarship. It gnawed for two decades and then, in the 1960s Fackenheim started to write about the Holocaust.

Can we confront the Holocaust and yet not despair [he wrote]. The contradiction is too staggering and every authentic escape is barred. We have lived this contradiction for twenty years without being able to face it. Unless I am mistaken, we are now beginning to [do that]. And from this beginning confrontation there emerges what I will boldly term a 614th Commandment, the authentic Jew of today is forbidden to hand Hitler yet another posthumous victory.

It's one of the most famous passages of my Jewish youth. Fackenheim references the 613 traditional commandments found in the Torah Ben you read so beautifully from this morning. And to this he adds this other command, the command not to give in, not to hand Hitler a posthumous victory.

We are forbidden [he went on to say] we are forbidden to deny or despair of God however much we may have to contend with him or our belief in him, lest Judaism perish. We are forbidden, finally, to despair of the world ... lest we make it a meaningless place where God is irrelevant and everything is permitted.

Powerful words, but the sense you have is that there is something not quite fully articulated in Fackenheim's 1970 work, The Jewish Return Into History. And 15 years later Fackenheim is back, with a new book, and a deeper version of the same problem.

Can there ever be, he writes in To Mend the World, an authentic response in the face of the Holocaust?

It's no longer just about being a Jew. Fackenheim, the philosopher, has fallen out of love with philosophy - Heidigger, one of the greatest thinkers of his generation was a proto-Nazi. If a philosopher of Heidigger's calibre, Fackenheim writes, can be responsible for something as awful as giving Nazism intellectual support then maybe philosophy is no longer worth the paper it's written 's on. He cites Kierkegaard's chilling assertion that a “single event of inexplicable horror ‘has the power to make everything inexplicable, including the most [otherwise] explicable events.’” It's a kind of depression. What's the point of celebrating, dancing, living even, when the Holocaust has happened and has shown all these responses to the gift of life to be so worthless. The key word for Fackenheim is 'authentic.' What could be an authentic response to Auschwitz, to Hitler, to the Holocaust - what could you possibly do that would mean anything in the face of that barbarism?

Fortunately Fackenheim is able to dig himself out of the dark pit into which he descends

[It was while studying the story of an Auschwitz survivor Pelagia Lewinska] I made what to me was, and still is, a momentous discovery: [he wrote] that while religious thinkers were vainly struggling for a response to Auschwitz, Jews throughout the world had been responding all along…with an unexpected will to live—with under the circumstances, an incredible commitment to Jewish group survival.[1]

Somehow, even in the depths of the hell that was the Warsaw Ghetto Jews put on plays, educated their children, even produced posters proclaiming the importance of treating every human being the same, no matter their faith, creed or colour. Those actions, writes Fackenheim, were authentic because they were forged in the midst of the awful events themselves.

There were Hasidim in Buchenwald who swapped four servings of bread for a chance to wear tefilin. That makes wearing tefilin today an authentic response to the Holocaust. There was even a group of philosophy students who plotted to assassinate Hitler. The plot failed, they were all murdered, but their bravery rescues, says Fackenheim, the value of engaging in philosophic thought.

And of course the Warsaw Ghetto Uprising was authentic, even if it didn't bring an end to the Nazi oppression. It's a beacon of the power of human beings to claim their own destiny, even when the breadth of choice is so parlous. To fly a flag, to launch a revolt against more mighty and more numerous opposition is authentic. We can respond authentically to the Holocaust, taught Fackenheim, despite its horror, by committing ourselves to models of response that were discovered in the midst of the event itself. A response is not about making things better, it's about authenticity, it's about the expression of humanity still counting for something.

This, in part is why we need to keep telling these stories of so long ago, stories of authentic responses to horror. It's to remind ourselves that there is a possibility to live authentically post-Holocaust.  It's why I tell myself these stories. It's why I'm sharing these stories with you today.

Ben, you are a Jewish adult now, these are your stories too, this is your charge, to tell these stories, to respond authentically, and never to hand Hitler a posthumous victory.

It's a challenge for us all,

Shabbat shalom

---

[1] Emil Fackenheim, The Quest for Past and Future (Bloomington, IN: Beacon, 1968), pp. 19–20.